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The Roles of Technology in Warfare
Transcendentalism modern day
The enlightenment era
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1. Introduction
The period known as the Renaissance, brought with it a paradigm shift on perceptions of causality and to how phenomenon was viewed. It was this European Enlightenment that radically departed from the traditional religious metaphysical views of cause to one which relied on rationality and the empirical as the foundation of cause. This approach was more useful to practical everyday life than the traditional metaphysical way of thinking. The empirical way of explaining phenomena, events and observations expressed in quantitative measurement, offered more readily acceptable explanation of cause than the traditional metaphysical way of thinking employed up to this time. It was this new Western Europe empiricism with its accompanying technological advances such as inter alia, transport mediums and weaponry that facilitated the conquests and expansion of the West to the rest of the globe. This expansion was made possible due to the new intellectual principles of empirical observation and critical reasoning of this new Enlightenment era and nations and societies that did not conform to these new cognitive principles were viewed as intellectually backward. This accordingly led to the Western perceptions of African thought as being primitive and pre-logical as opposed to the modern Western manner of thought that was founded on reason and scientific empiricism, and therefore irrational. In this essay this viewpoint will investigated and the validity thereof evaluated in order to respond to the assignment question.
2. Background
Humanity has an entrenched desire for the attainment of knowledge. Wisdom can therefore not be the exclusive property of the any culture and for any grouping to claim exclusivity to such would be...
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...). Oxford: Oxford University Press.
Keita, L. 2007. Horton Revisited: African Traditional Thought and Western Science. Africa Development: A Quarterly Journal of the Council for the Development of Social Science Research in Africa, 32(4), pp20-34. [Online]. Available: http://www.codesria.org/spip.php?page=recherche&recherche=Keita%2C+L.+2007.+Horton+Revisited%3A+African+Traditional+Thought+and+Western+Science.+Africa+Development%3A+A+Quarterly+Journal+of+the+Council+for+the+Development+of+Social+Science+Research+in+Africa%2C+32%284%29%2C+pp20-34. [2014 February 25]
Okere, T. 2005. Is there one science, western science? Africa Development: A Quarterly Journal of the Council for the Development of Social Science Research in Africa, 30(3), pp20-34.
University of South Africa. Department of Philosophy, Practical & Systematic Theology. Tutorial for PLS3703. Pretoria.
Bulletin of the School of Oriental and African Studies. No. 3 (1965): 524-540. http://www.jstor.org/stable/612097 (accessed December 1, 2013).
Most of this documentary supports and clarifies my understanding of contemporary African culture. During the course I’ve learned that traditional African leadership structures undertook great changes under colonial rule and continue to progress today. Pre-colonial Africa had several different states characterized by different types of leadership; these involved small family groups of hunter and gatherers, bigger organized clan groups, and micro nations. Many African communities are still being governed by a council of elders, which is responsible for facilitating conflict and making almost all the important decisions within the public.
Mazrui, Ali A. "The Re-Invention of Africa: Edward Said, V. Y. Mudimbe, and Beyond." Research in African Literatures 36, no. 3 (Autumn 2005): 68-82.
Breidlid, Anders. "Culture, Indigenous Knowledge Systems And Sustainable Development: A Critical View Of Education In An African Context." International Journal Of Educational Development 29.2 (2009): 140-148. Academic Search Premier. Web. 2 May 2014.”
Some common themes of 17th-19th century African social and political history span these three stories despite their distinct historical contexts and characteristics. In each society, warlords vied for control without being able to unify small disintegrating states, and political strife led to social mobility and fed the slave trade with war captives (Lovejoy, 68-70). The struggle between competing definitions of orthodoxy and orthopraxy became crucially important when religious causes were allied with political causes, especially seen in the cases of Beatriz and Uthman. Another common feature, best illustrated in Guimba’s story, is the tradition African belief that spiritual power, whatever its source, is good when used in the interests of the community, but bad when used for personal gain (Thornton, 43-44).
Priscilla. “The World Economy and Africa.” JSpivey – Home – Wikispaces. 2010. 29 January 2010. .
Nichols, John. The. The Very Fundamentals of Christian Faith. Core 9 Lecture - "The. Shen Auditorium, Rensselaer, Germany.
Peterson, Michael - Hasker, Reichenbach and Basinger. Philosophy of Religion - Selected Readings, Fourth Edition. 2010. Oxford University Press, NY.
"EXPLORING THEOLOGY 1 & 2." EXPLORING THEOLOGY 1 2. N.p., n.d. Web. 02 May 2014.
...s distributed in Theology 101 at the University of Notre Dame, Fremantle on 22 April 2008.
...’s depictions of both traditional and modern beliefs in varying degrees illustrate the importance of both in contemporary Nigerian culture, as well as the greater Africa as a whole, and how both are intertwined and cannot exist without the other. In effect, she skillfully subverts stereotypes or single perceptions of Africa as backward and traditional, proving instead, the multifaceted culture of Africa. She further illustrates that neither traditional African nor western culture is necessarily detrimental. It is the stark contrast of the fundamental cultures that inevitably leads to clashes and disagreements. In the end, what holds African countries such as Nigeria together is their shared pride. Modern, western influences can bring positive changes to society, but new cultures cannot completely eradicate the foundational cultures to which a society is founded on.
Adas, Michael. 1989. “Africa: Primitive Tools and the Savage Mind” In Machines as the Measure of Men: Science, Technology and Ideologies of Western Dominance, from Historical Problems of Imperial Africa. Edited by Robert O. Collins and James M. Burns, 30-39. Princeton: Markus Wiener Publishers.
Kaduna: Baraka Press, 2004. Magesa, Laurenti. A. African Religion: The Moral Tradition of Abundant Life. Nairobi: Pauline Pub., Africa, 1998. Mbiti, John S. Introduction to African Religion.
There is no doubt that European colonialism has left a grave impact on Africa. Many of Africa’s current and recent issues can trace their roots back to the poor decisions made during the European colonial era. Some good has resulted however, like modern medicine, education, and infrastructure. Africa’s history and culture have also been transformed. It will take many years for the scars left by colonization to fade, but some things may never truly disappear. The fate of the continent may be unclear, but its past provides us with information on why the present is the way it is.
...econd African Writers Conference, Stockholm, 1986. Ed. Kirsten Holst Petersen. Upsala: Scandinavian Institute of African Studies, 1998. 173-202.